Monthly Archives: June 2017

Is it permissible to perform Salaat with shoes on? A radio molvi propagates that it is permissible since it is proven from the Hadith although he says that one should not enter a Musjid with shoes for fear of the carpets becoming dirty. He contends that outside the Musjid it is a Sunnah to perform Salaat with shoes. He mentioned some Ahaadith in support of performing Salaat with shoes. He cites Ibn Taimiyyah as his Imaam in support of his view. Although it is Sunnah, he says that because of the carpets this Sunnah should not be observed. Please comment. Something does not seem right in this molvi’s reasoning.

ANSWER [By Mujlisul Ulama]

Everything in his warped and spurious argument is wrong. The brains of radio molvis are convoluted with fisq and fujoor. In addition they are plain morons lacking in knowledge. With the smattering of defective knowledge contaminated with their fisq and fujoor they wander aimlessly from one stupid blunder to another.

Let us momentarily assume that it is permissible. What need did this moron molvi see in embarking on this futile topic and making a stupid contention which is in conflict of the unanimous fourteen century practice of the entire Ummah, right from the era of the Sahaabah to this day in all lands of Islam and among all persuasions and sects? While there are a hundred important issues affecting the community, the jaahil digs up futility to create an unnecessary controversy and to waste time with his rodomontade display of stupid ‘erudition’.

The fourteen century Tawaaruth of the Ummah is more than sufficient evidence for the validity of the practice of removing shoes when performing Salaat. But stupid molvis who hallucinate that they are ‘mujtahids’ ignore the rulings of the Fuqaha and dig out Ahaadith of which they lack understanding and expertise. The function of the muqallid is to adhere to the Taqleed of the Math-hab, not to dig Ahaadith from the kutub to bolster his corrupt opinion which conflicts with the Ijma’ of the Ummah.

When someone asked Hadhrat Abu Hurairah (Radhiyallahu anhu) whether Rasulullah (Sallallahu alayhi wasallam) had performed Salaat with na’lain, he replied: “Yes.” Firstly, the na’lain which they wore fourteen centuries ago were not the type of shoes which we wear today. The shoes of that era were soft, open sandals with the toes exposed. With such sandals valid Sajdah could be performed, not so with today’s shoes and boots.

Secondly, what had constrained the man to pose this question to Hadhrat Abu Hurairah (Radhiyallahu anhu)? If it was the norm to perform Salaat with shoes, then what need did he have to ask what is already a known and established fact? Why did he not ask: ‘Did Rasulullah (Sallallahu alayhi wasallam) perform Salaat without shoes?’ He had no need to pose this question because it was the normal and permanent practice to perform Salaat bare-footed, not with shoes. The tenor of the question clearly indicates that the question relates to an exception, not to the norm.

Performing Salaat with shoes was the exception, and that exception was constrained by the need to oppose the Yahood, hence Rasulullah (Sallallahu alayhi wasallam), said in this regard, ‘Oppose the Yahood.’ Performing Salaat with shoes has no bearing on the significance and perfection of Salaat. The perfection of Salaat and the attainment of Khushu’ and Khudhu’ in Salaat are not reliant on wearing shoes in Salaat. It has been occasioned by an external factor. It was temporarily ordered as a measure of opposition to the Yahood. However, the Fuqaha have ruled that since the Ahl-e-Kitaab no longer enter their churches and temples without shoes, this raison d’etre (Illat) no longer exists to justify performing Salaat with shoes. On the contrary, in this era and since many centuries ago, opposing the Ahl-e-Kitaab is in performing Salaat without shoes, for their practice is to pray with shoes. The Fuqaha have clarified this aspect.

“Those who have said that wearing shoes is Mustahab said so on the basis of opposing the Yahood. However, the Ahl-e-Kitaab now pray with their shoes. Thus opposition to them is by means of removing the shoes, not in wearing the shoes.” [Bazlul Majhood].

On the occasion of the Conquest of Makkah, Rasulullah (Sallallahu alayhi wasallam) removed his shoes for Salaat. Thus the Fuqaha say that this is the last of the two acts, and it has precedence over the occasional performance of Salaat with shoes which was the effect of an external factor.

The contention that there is a difference between performing Salaat with shoes outside the Musjid and inside the Musjid, is baseless. The moron says that the shoes will dirty the carpets. This means that according to the jaahil, Salaat may be performed outside the Musjid with dirty shoes and boots. The only difference is that the Musjid has greater reverence and demands greater respect than other places. But the rule pertaining for Salaat with and without shoes remains the same for both the Musjid and other venues. If entry into the Musjid is precluded because of dirty shoes, then why does the moron not contend the permissibility with clean shoes? So how does he accept dirty shoes for Salaat on the outside, but not for the inside of the Musjid?

Performing Salaat with shoes on is disrespectful. The permission granted was temporary and occasioned by a specific reason, viz., opposing the Yahood. But this is no longer applicable today. Allaamah Anwar Kashmiri said:

“There is no doubt that adab (respect) and tawaadhu’ (humility) are in removing the shoes, not wearing it (i.e. when performing Salaat).” – [Ma-aarifus Sunan Sharh Sunan Tirmizi]

In Umdatul Mufti, it appears: “Verily entry (into the Musjid) with shoes is evil mannerism.”

Ibn Daqeequl Eed said: “Salaat with shoes is not Mustahab because it is not included in the objectives of Salaat.”

Allaamah Shabbeer Ahmad Uthmaani says in Sharh Muslim, and similarly is it in Bazlul Majhood:“The Hadith indicates that Salaat with shoes was ordered in opposition to the Yahood. However, in our age it is proper for the order to be to perform Salaat without shoes in opposition to the Nasaara, for they pray with shoes.”

Allaamah Shaikh Muhammad Zaahid Al-Kauthari says in his Maqaalaat:

“Salaat with shoes will be valid if they are taahir (clean) and do not prevent placement of the base of the toes on the ground as this is of the completion of Sajdah as explained by Al-Khataabi and others. The shoes during the era of Nabi (Sallallahu alayhi wasallam) were soft (i.e. sandals with the toes exposed and free). On the contrary, the solid (firm/hard) shoes of this age do not allow the Musalli to perfect Sajdah in them. Furthermore the Musjid of Nabi (Sallallahu alayhi wasallam) was strewn with pebbles…….It was inconceivable for filth to be attached to the shoes of Nabi (Sallallahu alayhi wasallam), for he did not walk in filthy streets. The alleyways of Madinah were clean, devoid of filth as a result of the obedience of the Sahaabah to the command of Rasulullah (Sallallahu alayhi wasallam) to adopt total cleanliness in the homes and outside the houses, and to a greater extent the Homes of Allah (i.e. the Musaajid).

Thus it was simple for one to walk without trampling on filth. Furthermore, the ground was sandy and soft preventing any splatter (of moisture)……….On the contrary, the roads and toilets of today — it is not possible to completely avoid trampling on filth and being safe from splattering (of filthy water) on to shoes because the floors of toilets are firm (tiled, cemented). This is further aggravated when one stands to urinate in western style (high toilets and urinals).

It is authentically reported that on the occasion of the Conquest of Makkah, Nabi (Sallallahu alayhi wasallam) had removed his shoes for Salaat. Thus, this is the last of the two acts (i.e. with shoes and without shoes).

The one who avers that wearing shoes (for Salaat) is Mustahab, i.e. when the conditions for permissibility are found, regards it as Mustahab because of opposition to the Yahood. But today the Ahl-e-Kitaab enter their temples and pray with their shoes. Therefore, opposing them is in removing the shoes, not in wearing them.

The response of Anas (Radhiyallahu anhu), i.e. him saying ‘Yes’, to the question: ‘Did he perform Salaat with shoes?’, does not imply that this was always so. This has been explained in Sharh Muslim of Nawawi………In fact, today it is regarded as evil mannerism to enter the Musaajid with shoes as mentioned by Nawawi and Al-Ubbi in Sharh Muslim, and Ali Qaari in Sharh Mishkaat, and Muqri in Fathul Muta-aal, and Al-Lakhnowi in Ghaayatul Maqaal, and Ibn Abi As-Sijistaani in Munyatul Mufti, and Al-Hamawi in Al-Ashbaah. In fact for them there is a precedent in the Sahaabah (Radhiyallahu anhum)…………..

In fact, one should not enter the Musjid with the shoes taken off except that they are covered (e.g. in a packet, for it is disrespectful to walk in the Musjid with the shoes exposed in one’s hands)…….In Kitaabul Umm, Imaam Shaafi’ said: ‘I prefer that one should not make Sajdah with shoes which prevent contact of the feet (toes) with the ground.”

The moron radio molvi and all of these so-called ‘deobandi’ facebook juhala molvis being extremely defective in Knowledge, are affected and influenced by the Salafi morons who cite some Ahaadith which they interpret according to their whimsical and nafsaani fancies. It is for this reason that this radio molvi cites Ibn Taimiyyah who had deviated from the Path of the Ahlus Sunnah by having abandoned the Taqleed of the Mathaahib. The moron radio molvi had no one better to present as daleel other than Ibn Taimiyyah. This amply illustrates his bankruptcy in the academic field.

Furthermore, the moron radio molvi has simply lapped up what Salafis propagate via the internet. He has disgorged nothing but the spurious and baseless ‘proofs’ of the Salafis in his bid to bolster the Salafi teaching of the ‘sunnah’ of performing Salaat with shoes. In so doing he has displayed stark intellectual density.

Performing Salaat without shoes which is the standard fourteen century practice of the Ummah right from the time of Rasulullah (Sallallahu alayhi wasallam), is based on Adab (Respect), Tawaadhu’ (Humility) and cleanliness. On the occasion when Musaa (Alayhis salaam) was appointed the Nabi, Allah Ta’ala commanded him:

“Verily, I am your Rabb. Remove your shoes, for verily, you are in the holy Valley of Tuwa.” [Taahaa, Aayat 12]

In the tafseer of this Aayat, Hadhrat Mufti Muhammad Shafi’ says in Ma-aariful Qur’aan:

“The command to remove shoes was either because the place was a venue of Adab (Respect). Removing the shoes and walking barefoot are the demands of Adab, or the command was because the shoes were made of the skin of dead animals as is mentioned in some narrations. However, Hadhrat Ali, Hasan Basri and Ibn Juraij (Radhiyallahu anhum) narrate the first reason (i.e. to observe respect for the place of holiness).

Another reason for removing the shoes was for the bared feet to acquire the benefit/barkat of the holy ground. According to some, this command was for the purpose of Khushu’ and Tawaadhu’. And this was the practice of the Salafus Saalihen when they would make Tawaaf of Baitullah. Once when Rasulullah (Sallallahu alayhi wasallam) saw Bishr Bin Khasaasiyah (Radhiyallahu anhu) walking in the graveyard with shoes on, he (Nabi –Sallallahu alayhi wasallam) said: “When you are in a place of this kind (i.e. a holy place), then remove your shoes.” That is, a place which has to be honoured / respected / revered.

The issue is not the validity of Salaat performed with shoes on. There is no gainsaying that Salaat performed with shoes will be valid on the basis of two conditions:

(1) The shoes must be taahir (paak/clean).
(2) There must be contact between the base of the toes and the ground.

Generally, in these times both these conditions are lacking. It is standard practice to go into the toilets with shoes. People walk all over the show with their shoes. There is overwhelming certitude for the impurity of the shoes. Then, the type of shoes which people generally wear nowadays, prevent contact between the toes and the ground. The toes are suspended in mid-air inside the shoes/boots rendering the Salaat invalid.

Furthermore, the validity of Salaat on the basis of the two conditions does not render Salaat with shoes Sunnah. Only radio and facebook molvis and Salafis who suffer from the mental malady of ghabaawat (density in the brains) believe that performing Salaat with shoes is Sunnah. The Qur’aan as well as the aforementioned Hadith categorically command the removal of shoes when in a place of holiness. This applies to even the Qabrustaan, and to a greater degree to the Musaajid.

With shoes on was a temporary measure occasioned by a specific purpose which was opposition to the Yahood. This objective no longer exists, and even whilst it was still in existence, the normal practice of the Sahaabah was removal of shoes. And, this was the practice of the Auliya whilst making Tawaaf at the time when there were no carpets and no tiles in the Mataaf area. Even whilst the entire area was sandy and strewn with pebbles, they would remove their shoes because this is the demand of respect and humility (Adab and Tawaadhu’).

There is no Adab and Tawaadhu’ performing Salaat with the shoes with which one enters the toilet and tramples on najaasat. Commenting on this issue, Al-Ubbi says:

“Regarding taking uncovered shoes into the Musjid (i.e. carrying the shoes in the hand without it being covered): Ash-Shaikh As-Saalih Abu Ali Al-Qarwi asked Ash-Shaikh Al-Faqeeh As-Saalih Abul Hasan Al-Muntasir about this. He (i.e. Shaikh Al-Muntasir) said: ‘O Sayyidi, did you not inform me that my Sayyid Abu Muhammad Az-Zawaawi had seen you placing your shoes uncovered by the pillar, then he said: ‘O Rahat (Rahat is a group of men not exceeding ten)! People follow you, therefore do not do so. (i.e. do not place uncovered shoes in the Musjid).’ Thereafter Shaikh Al-Qarwi would narrate (this issue) by saying: ‘Al-Muntasir narrated to me from me that Az-Zawaawi disapproved of it (i.e. of taking shoes uncovered into the Musjid).’

Similar to this is stated in Mudkhal of Ibnul Haaj Al-Maaliki. In this manner would the Maaliki Ulama observe good moral character with their brother Ulama of the other Math-habs. Opposing all of these Ulama is not an insignificant issue for those who have baseerat (Deeni wisdom).

“Ibn Hajar Al-Makki says in Sharhil Mishkaat in the commentary of the Hadith: “Oppose the Yahood”: “Its effect (i.e. the effect of this command) is the preference of Salaat with shoes. However, Al-Khattaabi said: ‘It is narrated from Imaam Shaafi’ that Adab (Respect) is to remove the shoes for Salaat.’ It is appropriate to reconcile (the conflict, i.e. between the Hadith and Imaam Shaafi’s view) by saying that the order in the Khabr (to wear shoes in Salaat) is when there is certitude regarding the purity of the shoes and the fulfilment of Sajdah by being able to make Sajdah on all the toes (by means of the toes touching the ground) whereas the view of Imaam Shaafi’ (i.e. it is Adab to remove shoes for Salaat) relates to the contrary of this (i.e. when any of the two essential conditions is lacking).”

“However, Mulla Ali Qaari in Sharhul Mishkaat refuting this reconciliation, says: “This (interpretation) is a manifest error because the (logical) conclusion is that if there is certitude on the impurity of the shoes, and fulfilment of Sajdah is not possible, then removing the shoes will not be Adab. On the contrary, it will in fact be Waajib to remove the shoes. It is therefore best to say that the view of Shaafi’ is that Adab is due to the last of the two acts of Rasulullah (Sallallahu alayhi wasallam) and that is the removal of shoes. Or to say that Adab in our age in the absence of the Yahood and Nasaara or when they no longer observe the practice (of removing shoes) is to remove the shoes.”

“Among the evidences that removal of shoes (for Salaat) is the last of the two acts is the Hadith of Abdullah Bin Saa-ib (Radhiyallahu anhu) that he saw during the year of the Conquest (of Makkah) Rasulullah (Sallallahu alayhi wasallam) removing his shoes for Salaat………… There is unanimity of the Ulama that today Salaat in street shoes is in conflict with Adab, even if they are clean. In fact, it is soo’ adab (evil mannerism). See detailed elaboration in Munyatul Mufti of Sijistaani, Fathul Muta-aal of Allaamah Al-Muqri, Sharhul Mishkaat of Mulla Ali Qaari, Ghaayatul Maqaal of Allaamah Abdul Hayy Lucknowi, etc.” [Ma-aarifus Sunan]

The aforementioned reconciliation attempted by Al-Khattaabi is baseless for the simple reason that it will not be merely Adab to remove the shoes if any one of the two essential conditions is lacking. On the contrary, it will be Waajib. Hence, Imaam Shaafi’s unequivocal contention of removing the shoes being Adab relates to the scenario of the fulfilment of both conditions, i.e. even if both conditions are fulfilled, then too it is Adab to remove the shoes for Salaat since this was the last act of Rasulullah (Sallallahu alayhi wasallam) regarding this matter. Furthermore, the former act of keeping the shoes on was a temporary measure occasioned by a specific reason, viz., opposing the Yahood. Thus it is Ma’moor bil Illat – the disappearance of the Illat cancelling the hukm. And, this has been practically demonstrated by the Tawaaruth of the Ummah since the very age of Rasulullah (Sallallahu alayhi wasallam). Thus, although initially there was Nudb (but not Adab) in keeping the shoes on, the temporary abandonment of the Adab stated by all the Fuqaha was tolerable on account of the need to fulfil the command of opposing the Yahood.

In denunciation of those who persist in contending the ‘sunniyat’ of Salaat with shoes despite the changed circumstances and conditions prevalent in these times regarding the filth of roads and toilets, and the type of shoes preventing proper Sajdah, Allaamah Yusuf Bin-Noori (Rahmatullah alayh) said that they are people who are mareedhul qalb (diseased in their hearts), zanikhul aql (rancid in the brains – mentally deranged), muta’aamin anil haqaaiq (blind to the realities), and arrogant. They do not deserve any attention.

These epithets and brief character sketch adequately apply to the radio molvi and to all facebook juhala molvis. Allaamah Anwar Kashmiri (Rahmatullah alayh) concluding his elucidation on this topic, says: “Verily, the views of the Ahl-e-Ilm unanimously agree that in this age, Salaat with shoes (the type of today’s shoes) is in conflict with Adab even if they are taahir (clean/paak). In fact it is soo-e-adab” (evil / rotten manners).

It has always been the belief and practice of the Ummah that Adab is in removal of shoes, not only when entering the Musjid, but for all places of respect – the Qabrustaan, the Mataaf, the Musaajid and even homes. The practice of Hadhrat Bishr Haafi (Rahmatullah alayh) is well-known. He is called haafi (bare-footed) because he perceived the entire earth to be a carpet spread by Allah Ta’ala, hence it was not befitting to walk on Allah’s Carpet with shoes. Allah Ta’ala ordered the birds to ensure that their droppings do not fall in the places where Bishr Haafi walked. The point here is not the imposition of Hadhrat Bishr Haafi’s perception and ‘sunnat’ on anyone. The issue is that removal of shoes is Adab.

In Ihyaaul Uloom, Imaam Ghazaali states that Hadhrat Abdullah Ibn ‘Umar (Radhiyallahu anhu) used to remove his shoes from Zee Tuwa before entering the Haram Shareef. At-Tabraani has narrated this from Ibn Az-Zubair. The pious Hujjaaj of bygone times on their way to Makkah would remove their shoes at Zee Tuwa in respect of the Haram. From Zee Tuwa they would walk all the way bare-footed to the Haram Shareef. Thus, humility, respect and reverence, are in removing shoes when performing Salaat. The temporary measure in the initial phase of Islam does not negate the standard practice of the Ummah in vogue since the age of Rasulullah (Sallallahu alayhi wasallam).

SUMMARY

(1) Performing Salaat in shoes was a temporary measure to oppose the Yahood. This cause for the order no longer exists in this age.

(2) Before the order to don shoes as well as thereafter, the standard practice was always to perform Salaat without shoes.

(3) The last act of Rasulullah (Sallallahu alayhi wasallam) as observed on the occasion of the Conquest of Makkah, was the removal of shoes at the time of Salaat.

(4) The shoes which were permissible to wear in Salaat were soft, flexible leaving all the toes open and allowing the proper performance of Sajdah.

(5) The streets in the desert terrain of Madinah were sandy and exceptionally clean. There was no waste and filth in the streets as is generally the case nowadays.

(6) Performing Salaat with the type of shoes we wear is stupidly incongruous and prevents the proper performance of Sajdah.

(7) It is highly disrespectful to perform Salaat with shoes on.

(8) The kuffaar pray with their shoes on.

(9) According to Islamic culture (i.e. the Sunnah) observance of respect and humility is in removing shoes, not in wearing shoes when performing Salaat or when in holy places.

(10) Just as it is haraam to enter the Musjid with dirty shoes, so too is it haraam to perform Salaat outside the Musjid with dirty shoes.

(11) Radio and facebook moron molvis have become the muqallideen of the Salafis whose arguments they lap up from the internet which is the limit of their defective knowledge.

As for creation taking place through the Divine Command, “Be”, we would like to add a note, following the example of Maulana Ashraf ‘Ali Thanavi in his “Bayan al-Qur’an”, for the benefit of those who happen to be interested in Western philosophy, or in Christian theology, or, worst of all, in the writings of the Orientalists and their translations of Sufi texts.

Let us begin by saying that it is a mystery — and we are using the word “mystery”, not in the debased and the modern sense, but in the original meaning of the term which implies that certain realities are altogether beyond the reach of human understanding, and that certain other realities cannot and must not, even when partially or wholly understood, be given out to those who have no aptitude for receiving them, and that with regard to them it is advisable “to keep one’s lips closed.” In these matters, when and what one chooses to reveal is ultimately not the question of liberalism or democratism or egalitarianism, but that of “spiritual etiquette.” Having repeated the warning given by Maulana Thanavi himself, we shall do no more than explaining what “Bayan al-Qur’an” says on the subject.

Regarding this particular mystery, there is a difference of approach between the two groups of the Mutakallimin (the masters of al-‘Ilm al-Kalam or dialectical theology). According to the Asha’ri group, “Be, and it comes to be” (Kun fa Yakoon) is a metaphorical or allegorical expression. That is to say, the phrase does not signify that Allah actually addressed an existent and commanded it “to be”, but it is an allegorical illustration of His omnipotence, suggesting that there is no interval between an act of will on His part and its realization. The commentator al-Baydawi has adopted this view. But, according to the Maturidi group, the phrase literally means what it says. This approach to the subject, however, produces a difficult problem. A command is given only to an existent. If a thing does not exist at all, how can Allah address it? On the other hand, if a thing does already exist, it is superfluous to command it “to be.” The problem can easily be resolved if we keep two considerations in mind. Firstly, this command does not belong to the order of Tashri’ (legislation) which requires the addressee to exist in actual) fact and to possess understanding; it belongs to the order of Takween: (creation) which is concerned with giving existence to non-existents.

This explanation, in its turn, brings us into the thick of a controversy that has muddled a great deal of Western philosophy and theology. We refer to the question of “creation arising out of nothingness” (Ex Nihilo), and the second of our two considerations will clarify it. It is usual enough to place “existence” (Wujud) in opposition to “nothingness or non-existence” (Adam). But it has also been said that non-existence does not exist. For, Allah is omniscient, and Divine Knowledge comprehends everything that has been, or is, or will be, so that what does not yet exist according to our reckoning, does already exist in Divine Knowledge. To use a different expression, everything past, present or future has its “pure” and “subtle” counterpart in Divine Knowledge. If Western terminology should be more easily comprehensible to some of our readers, we can call these Prototypes, Numbers, or Essences, or Ideas or Archetypes, but each time we will have to give a more refined and a higher signification to these terms than Pythagoras or Plato ever did. The Sufis, however, call them “Al-A’yan al-Thabitah.” With the help of this explanation we can see that when Allah wishes to create a thing, He commands its Essence, which already exists in His Knowledge, “to be”, and it “comes to be” — that is to say, comes to be actualised in the world. Thus, “creation” does not arise out of “nothingness.” Before a thing comes to exist as an “actuality” in the world, it already exists as a “potentiality” in Divine Knowledge. It is this “potentiality” to which the Divine Command “Be” is addressed. Hence, it is equally true to say that Essences do not exist, and to say that Essences do exist. The first statement pertains to the knowledge of the creatures, and the second to the Divine Knowledge.

At the end, we shall again insist that no good can come out of unnecessarily meddling with such delicate questions, specially if the purpose is no more than to seek a new sensation.

The Month of Shawwal begins with one of the most auspicious days – Eid ul Fitr. Eid ul Fitr is a day of great ibaadah and a day of immense happiness.

The month of Shawwal is further enhanced by the six voluntary fasts which can be kept within it.

Nabi (sallallahu alayhi wasallam) reports that: “Whoever completes the fasts of Ramadan and then follows it with the six fasts of Shawwal, it will carry the thawaab (reward) of fasting for the whole year.” (Muslim)

Scholars have commented on the six fasts stating that every good deed is multiplied by ten, therefore the reward of 30 days of Ramadan amounts to the reward of 300 days of fasting.

The six fasts of Shawwal amounts to the rewards of 60 more days, hence raising the aggregate reward to 360 – a whole year’s reward of fasting!

This hadith has described the great thawab of six fasts of this month. Therefore, the Muslims should take this opportunity of acquiring such an enormous reward from Allah. It is more preferable to start these fasts from the 2nd of Shawwaal and keep fasting up to the 7th of it. However, if, they are kept in other days, it is hoped that the requirement of the above hadith may also be fulfilled.

‘Ali ibn ‘Abd al-Rahman and Yahya ibn ‘Uthman narrated to us, they said: ‘Abd Allah ibn Yusuf narrated to us: From Yahya ibn Hamzah, he said: Wadin ibn ‘Ata’ narrated to me that al-Qasim Abu ‘Abd al-Rahman narrated to him, he said: One of the companions of the Messenger of Allah (Allah bless him and grant him peace) narrated to me, he said:

“The Prophet (Allah bless him and grant him peace) prayed with us on the day of ‘Id, so did takbir, four [in the first rak‘ah] and four [in the second], and then he turned to us with his face when he finished and he said: ‘Do not forget, [the takbirs of ‘Id are] like the takbir of janazah.’ And he gestured with his fingers and clutched his thumb (signalling the number four).”

Meaning

The “four” takbirs of the first rak‘ah mentioned in this narration includes the opening takbir (takbirat al-iftitah) as the Prophet (peace and blessings be upon him) drew a comparison with the takbirs of Janazah in which one of the four takbirs is also of the opening takbir. Furthermore, the four takbirs in the second rak‘ah includes the takbir said when going into ruku‘. Hence, the additional takbirs are in fact six. This meaning is clear from other narrations, some of which are reproduced below.

Authenticity

‘Allamah Badr al-Din al-‘Ayni (d. 855 H) said about this narration: “And this is a sahih chain and its narrators are trustworthy.” (Nukhab al-Afkar, 16:442)

Here is a brief analysis of the narrators in the chain:

‘Ali ibn ‘Abd al-Rahman ibn Muhammad ibn al-Mughirah al-Kufi (d. 272 H), the shaykh of al-Tahawi, known by the agnomen “‘Allan,” was also a shaykh of Imam al-Nasa’i, and he is trustworthy (thiqah). He was declared “trustworthy” (thiqah) by Ibn Yunus and is mentioned in al-Thiqat of Ibn Hibban (Tahrir al-Taqrib, 3:49). ‘Abd Allah ibn Yusuf al-Tinnisi (d. 218 H) is an undisputed Madinan Hadith authority, whose narrations are found in Sahih al-Bukhari, and the Sunans of Abu Dawud, Tirmidhi and Nasai. He is one of the most reliable transmitters of Malik’s Muwatta’ (Tahrir al-Taqrib, 2:288-9). Yahya ibn Hamzah ibn Waqid al-Hadrami (d. 183 H) is thiqah and his narrations are found in all six of the famous hadith collections (Tahrir al-Taqrib, 4:82). Al-Wadin ibn ‘Ata’ ibn Kinanah (d.156) is at least saduq (reliable) if not thiqah. Ahmad, Ibn Ma‘in, Abu Zur‘ah, Ibn Shahin, al-Dhahabi and others declared him thiqah. Although some critics said he is weak, this was due to his beliefs associated with qadar (predestination), which does not detract from his strength as a hadith narrator (Tahrir al-Taqrib, 4:59-60). Al-Qasim ibn ‘Abd al-Rahman Abu ‘Abd al-Rahman al-Dimashqi (d. 112) was a companion of the famous Sahabi, Abu Umamah al-Bahili, and he is thiqah, described so by al-Bukhari, Ibn Ma‘in, al-Tirmidhi, Juzjani and others (Tahrir al-Taqrib, 3:171). Although the Sahabi in this chain is unknown, this does not affect the authenticity of the chain as all Sahabah are trustworthy and reliable by consensus of the Ahl al-Sunnah wa l-Jama‘ah.

“This is a hadith with a hasan chain. ‘Abd Allah ibn Yusuf, Yahya ibn Hamzah, al-Wadin and al-Qasim are all people of transmission, recognised for authenticity in transmission.” (Sharh Ma‘ani al-Athar, 2:371)

Salafi scholar, Al-Albani, said after quoting this statement of al-Tahawi, “It is as he said.” (Silsilat al-Ahadith al-Sahihah, no. 2997)

Ibn Mas‘ud was sitting and next to him was Hudhayfah (ibn al-Yaman) and Abu Musa al-Ash‘ari, whereupon Sa‘id ibn al-‘As asked these two (i.e. Hudhayfah and Abu Musa) about the takbir in the Salah of the day of Fitr and Adha. So this one began to say, ‘Ask this one,’ and this one to say, ‘Ask this one.’ Then Hudhayfah said to him: ‘Ask this one’ – [pointing] to ‘Abd Allah ibn Mas‘ud. So he asked him. Ibn Mas‘ud said:

“One does takbir four times and then he recites, then he bows, and then he stands in the second (rak‘ah) and he recites, and then he does takbir four times after recitation.” (Musannaf ‘Abd al-Razzaq, no. 5687, 3:293-4, al-Majlis al-‘Ilmi)

Authenticity

This is a very strong chain of narration, with all the narrators being known hadith authorities, found in all six of the famous hadith collections.

Comment

This proves ‘Abd Allah ibn Mas‘ud prayed in the way described in the above hadith, and he issued fatwa on it. And major Sahabah agreed with him. It is also established in other narrations that Ibn Mas‘ud’s students, like ‘Alqamah, Aswad, Masruq and others, would also pray in the same way.

Hadith Three: A Clearer Description

If there is some confusion and ambiguity in the above descriptions regarding the tabkirs, the following hadith makes the procedure completely clear:

Waki‘ (ibn al-Jarrah) narrated to us from Sufyan (al-Thawri) from Abu Ishaq (al-Sabi‘i) from ‘Abd Allah ibn Abi Musa…that an emir from the emirs of Kufah…sent for ‘Abd Allah ibn Mas‘ud, Hudhayfah ibn al-Yaman and ‘Abd Allah ibn Qays (i.e. Abu Musa al-Ash‘ari) and he said: ‘Indeed ‘Id has come, so what is your opinion?’ They deferred their matter to ‘Abd Allah, and he said:

“You do nine takbirs: one takbir with which to open the Salah, and then you do three takbirs, and then you recite a surah, and then you do takbir and then you bow, and then you stand (in the second rak‘ah) and you recite a surah, and then you do four takbirs and bow with one of them.”

Comment

This is a very clear description of the Hanafi procedure of Salat al-‘Id.

Authenticity

Again, this is an authentic chain. ‘Abd Allah ibn Abi Musa is a very senior Tabi‘i whose narrations are found in Sahih Muslim, and he is thiqah (Taqrib, no. 3547).

Concluding Remarks

Further Support

Furthermore, there is an authentic narration in Musannaf Ibn Abi Shaybah (no. 5757) that ‘Abd Allah ibn ‘Abbas, the great Makkan Sahabi, also prayed in this way.

Hadiths on the Other Opinion of “Seven and Five” Takbirs

Finally, Imam al-Tahawi criticises all the narrations that say the Prophet (Allah bless him and grant him peace) prayed “seven and five,” as they all have problematic narrators in the chains like Kathir ibn ‘Abd Allah, ‘Abd Allah ibn ‘Abd al-Rahman al-Thaqafi and Ibn Lahi‘ah, and some have inconsistency (idtirab) in the chain. And he says the narration above (hadith one) is free of these defects that are found in those narrations that mention “seven and five.”

Furthermore, the narration above (hadith one) also contains a verbal instruction from the Prophet (peace be upon him) i.e. his saying, “Do not forget, four like the takbirs of Janazah.” And it is known that a verbal hadith is given priority over ones that only describe a practice.

Hadiths on the Position of ‘Abd Allah ibn Mas‘ud in this Ummah

Another important fact that gives support to the Hanafi method is that it was championed by the eminent Sahabi, ‘Abd Allah ibn Mas‘ud (may Allah be pleased with him). Consider the following two narrations:

Al-Hakim narrates in his Mustadrak (3:319) with his chain that the Prophet (peace be upon him) said:

رضيت لكم ما رضي لكم ابن أم عبد

“I am pleased for you with what Ibn Umm ‘Abd (i.e. Ibn Mas‘ud) is pleased for you.”

Al-Hakim said it is sahih and al-Dhahabi agreed with him. Muhammad ‘Awwamah analysed the chain and showed it is authentic (footnotes to Musannaf Ibn Abi Shaybah, 17:193) Al-Albani also deemed it authentic (Silsilah Ahadith Sahihah, no. 1225).

And the Prophet (peace be upon him peace) said:

وتمسكوا بعهد ابن أم عبد

“Hold fast to the instruction of Ibn Umm ‘Abd (i.e. Ibn Mas‘ud).”

It was narrated by al-Tirmidhi, Ahmad, al-Tahawi, Ibn Abi Shaybah and others. Shu‘ayb al-Arna’ut stated it is a “sahih hadith” (footnotes to Sharh Mushkil al-Athar, no.1224)

This, therefore, is a validation from the Prophet (peace be upon him) himself to follow the verdicts and teachings of ‘Abd Allah ibn Mas‘ud.

Eid is the day of happiness and peace of Muslims or so it should be. Unlike the days of festivity of other nations and religions, the Islamic Eid is not a day of raucous Joy and debauchery which marks the festival occasions of non-Muslims. When Rasulullah (Sallallahu Alayhi wasallam) migrated from Makkah Muazzamah to Madinah Munawwarah, he learnt of the two days of festivity which the people had inherited from the time of jaahiliyyah (ignorance).These days of festivals were days of sport, amusement and the usual acts of the lust associated with customs of paganism, shirk and kufr. Rasulullah (Sallallahu Alayhi wasallam) changed these two days and substituted them with Eid ul fitr and Eidul Adhaa.

IBAADAT

Unlike the festivals of joy, Merry making and revelry of other nations, the days of Eid of Muslims are adorned with Ibaadat, meditation, resolution to be virtuous, charity and kindness. These are among some of the salient features of the days of Islamic festivals. Along with joy and happiness is Ibaadat (worship) and moral reformation. Those who spend the days of Eid in the way members ofother religions do, have no idea of the meaning, significance and sacredness of Eid. Eid is undoubtedly a joyous occasion, but our joy has to be within the limits prescribed for joy by the Shari’ah. If happiness or joy transgresses the bounds of the Shari’ah, it will no longer bedescribed as joy, but will be sin inviting the wrath of Allah Ta`ala. It will then cease to be a day of happiness. On the contrary, it will be transformed into a day of punishment. It does not behove the Muslim to court the displeasure and wrath of Allah Ta`ala on this auspicious day of Eid. It is a day of great thawaab and barakaat. While it is a day of lawful festivity, this happiness should be adorned with obedience and Ibaadat to ensure that we gain the maximum benefits of this wonderful occasion of Eid.

SINNING ON EID

Rasulullah (Sallallahu Alayhi wasallam) said: “He who disobeys Allah on theday of Eid is like a person who disobeys Allah on the day of Qiyaamah.”

Sin is evil, loathsome and punishable at all times. But to sin on a holy occasion or in a sacred place is extremely abominable and warrants severe punishment in the curse of Allah Ta`ala. Sinning on the day of Eid is like sinning in the presence of Allah Ta’ala on the day of Qiyaamah.

Extraneous and un-Islamic influences coupled with ignorance induce many Muslims to behave like non-Muslims on the days of Eid. They emerge from the month-long Fast of Ramadhaan with the idea that the happiness of the occasion justifies abandonment of the restraints on the nafs applied in the month of Ramadhaan. They feel that Eid is a license of fulfilling the sinful desires of the nafs–the desires which were held in control during the month of Ramadhaan.

They emerge from Ramadhaan as if they have been liberated from a prison. In consequence theyallow the nafs a free run to dominate their intelligence and trample on the demands of Imaan.Many who had abandoned evil places and evil acts during the month of Ramadhaan undo all theirspiritual gains with their indulgence in haraamandfutility on the Day of Eid. It is for this veryreason that Rasulullah (Sallallahu Alayhi wasallam) made specific reference to the gravity of sin on the Day of Eid–it is like sinning in front of Allah Ta’ala on the Day of Qiyaamah.

Sin transforms Eid into a day of mourning. With sin, Eid ceases to be a Day of Joy for the punishment. May Allah Ta’ala save us all from such a calamity.

THE DAY OF MAGHFIRAH AND RAHMAT

Eid is the Day when the Allah Ta’ala announces to the Malaa-ikah that He has forgiven the Fasting Mu’mineen and that He has become pleased with them, and that He has bestowed His special mercy (Rahmat) on them.

Eid is the Day when Malaa-ikah descends on this earth in their multitudes to announce these glad tidings to the Believers wherever they may be. It will indeed be a sad and a ruinous day if these Malaa-ikah find Muslims groveling in sin and disobedience. They deprive themselves of the special rahmat and Maghfirat (forgiveness) which Allah Ta’ala sends as gifts of Eid for this Ummah. It is indeed an unfortunate person who is deprived of these divine gifts on the day of the Eid. The rahmat which descends on the day of Eid multiplies and increases in proportion to the Ibaadat and goodness of conduct displayed on this auspicious occasion. It should be the wish and effort of every Mu’min to be in the state of Ibadat when visited by the Malaa-ikah. And, Ibadat is not confined to only acts of ritual worship. While acts of ritual worship are great and wonderful acts of Ibaadat, acts of kindness, charity and service are likewise wonderful acts of Ibaadat which invite the pleasure of Allah Ta’ala. Thus, this great day of Eid should be spent in only acts which invite Allah’s pleasure and which bring us closer to him.

Our eating, drinking, wearing clothes, walking, speaking and sleeping should all become acts of Ibaadat inviting the pleasure and rahmat of Allah Ta’ala. If carried out in accordance with the Sunnah, then all our worldly and physical acts too will be recorded as acts of Ibaadat. It is therefore necessary to be conscious of our activities, of our statements and of our thoughts. It is the day to reflect and to understand that perhaps you will not have again the opportunity to see Eid next year. Take lessons from those who were here last Eid but are absent today.

THE COMMENCEMENT OF EID

Every holy occasion has its own specialties of blessings, Mercies and benefits. Ramadhaan camewith its wonderful spiritual gifts from Allah Ta’ala’s rahmat on Muslims is perpetual. He does not deprive us of His rahmat. When Ramadan departs, he bestows the special occasion of Eid with all its wonderful spiritual gifts and blessings which also result in worldly goodness for us. With the ending of Ramadan when the crescent moon of Shawwaal is sighted, the special rahmat of Eid ushers in.The fortune of Eid commences from the very night–from the very moment the Eid hilaal (crescent moon) is sighted.

In this regard Rasulullah (Sallallahu Alayhi wasallam) said: “The heart of the one who remains awake (in Ibaadat) during the night of Eid-ul-fitr and Eid-ul-Adhaa will not die on the day when hearts will be dead”

On the day of Qiyaamah, the fear and chaos of the occasion will shock the hearts of men and jinn. A death like fear will pervade them. But the hearts of those who spend time during the nights of Eid will remain fresh and alert. They come within the purview of the Qur’aanic Aayat:

“(There will be no fear on them nor will they grieve)”

The night of Eid is the night which precedes the day of Eid,i.e. the night after sunset of the last of Ramadan. The nights of Eid are wonderful nights of Ibaadat. In a narration it is mentioned that the nights of Eid are like the nights of Qadr or even greater.

The night of Eid should not be squandered in preparation for the next day of festivity. While it is permissible to make preparations for the happiness of the next day, this auspicious night should not be devoted to worldly acts to the exclusion of Ibaadat. Our women folk deprive themselves of the great barakaat of the nights of Eid by spending the greater part of the night in making preparations for the next day of Eid. The nights of Eid are rare occasions of Ibaadat and rahmat. It should be used to gain maximum reward for us.

THE SUNNAT ACTS TO OBSERVE ON EIDUL FITR

It is important that the Masnoon acts of this great occasion be observed. Observance of the Sunnah acts even if these are in worldly form, brings about great blessings and Noor. There is much in the Sunnah of Rasulullah (Sallallahu Alayhiwasallam). No matter how insignificant a Sunnah act may appear to us, it should not be unnecessarily neglected. The Sunnah acts to observe on the day of Eid-ul-fitr is as follows:

(1) To rise early and perform Ibaadat on Eid night (I.e. Before subuh saadiq)

(2) To offer Tahajjud Salaat. Tahajjud Salaat consists of eight raka`ts, and according to some narrations 12 raka`ts

(3) To engage in reciting takbeer silently fromsubhasaadiq until arrival at the Eidgah

(4) To perform Fajr Salaat in the Musjid of your neighbour

(5) To clip the moustache

(6)To remove pubic hairs

(7)To have a bath

(8)To use a MISWAAK

(9)Wearing new or clean clothes, the best one possesses

(10) Dressing according to the Sunnah.This entails Kurtah, turban, jubbah, etc. Since this was the type of dress Rasulullah (Sallallahu Alayhi wasallam) always wore

(11) To apply perfume

(12) To eat dates in odd numbers before leaving for the Eid Salaat. If the dates are not available then anything sweet will suffice

(13) To offer Eid Salaat at the musallah (Eidgah) even if the Musjidcan accommodate the whole congregation

(14) To proceed to the Eidgah on foot if it is in walking distance

(15) To go to the Eidgah by one routes and return by another

(16) Two set off early for the Eid Salaat

(17) To perform the Salaat first and then the khutbah, without Athaan and Iqaamah

(18) To give sadaqah in abundance

(19) To pay the sadaqatul fitr before the Salaat

(20) To offer 2 or 4 raka`ts nafl Salaat at home after returning from the Eidgah.

On reaching the Eidgah, continue with the takbeer silently until commencement of the Eid Salaat.

THE EID SALAAT

The Eid Salaat consists of 2 raka’ts which are waajib (compulsory). The Eid Salaat has an extra six waajib tak-beers (i.e.Allahu Akbar). It is a Salaat of shukr (gratitude). We offer this Salaat of gratitude for the wonderful bounties of Ramadhaan and Eid–for Allah’s kindness in seeing us safely through the month of Ramadhaan–for keeping our imaan intact.

The same shuroot (conditions) necessary for the validity of Jumuah Salaat are necessary for the validity of Eid Salaat as well. Thus, Eid Salaat is not performed in a small village, jail or in any place from which the general populace is debarred.

During the Eid Salaat there is neither Athaan nor Iqaamah. The Eid Salaat is performed before the khutbah unlike Jumuah.

The method of the Eid Salaat

1.) The performance of two raka`ts of Salaat on the occasions of Eid-ul-fitr and Eid-ud-dhuhaa is waajib

2.) the two raka`ts Salaat of Eid is followed by two khutbahs which are Sunnah, but to listen to them is waajib

ii) After Niyyat the imam will proclaim “Allahu–Akbar”. Reciting: ”Allahu–Akbar” silently the muqtadi raises his hands to the ears and folds them as usual. Recite Thana in this position.

iii) After Thana, the imam will proclaim “Allahu–Akbar” thrice, each time raising the hands to the ears and then releasing them along the sides reciting “Allahu–Akbar” silently each time, the muqtadi follows the imam and raises his hand with each takbeer to the ears and then releases them on the sides.

iv) After the third takbeer the hands are folded as is usual in qiyaam, and the imam will now commence the qiraat i.e. Surah Fatiha and some verses of theQur’aan

v) After qiraat, the rakaa`t will be completed as usual with ruku and 2 sajdahs

vi) In the second rakaa’t after the qiraat, the imam will proclaim “Allahu–Akbar” and raise his hands to the ears and release them. The muqtadi should do likewise. The imam will recitealtogether three takbeer after the qiraat in the second rakaa’t when the imam says “Allahu–Akbar” the fourth time (in the second raka’ts) then do not raise the hands, but go immediately into ruku. The rest of the raka`ts is completed as usual.

EID SALAAT MASAA-IL

1) If one joins the Eid Salaat after the imam has already recited the Eid takbeer’s OF the first raka’ts, then:

a) If one has confidence that after reciting the takbeer’s one will be able to join the imam in ruku,then make the Niyyatfor the Salaat and recite the takbeers in qiyaam.

b) if one fears that by reciting that takbeers in qiyaam one will not be able to join the imam in ruku then immediately after Niyyat, join the imam in ruku and recite the takbeers (silently) in ruku instead of the normal ruku tasbeeh, but do not raise the hands (in ruku) while reciting takbeers. If the imam emerges from the ruku before you could complete the takbeer’s, join him. The balance of the takbeers are waived.

2) If one has missed a complete raka’ts of the Eid Salaat, it should be fulfilled as follows: after the imam makes the salaams, rise and recite qiraat. After the qiraat recite the takbeers and completed the Salaat as usual.

3) If one misses the entire Salaat, there is no Qadha and no way of performing this Salaat. One only has two repent and seek forgiveness from Allah Ta’ala for this misfortune one has suffered.

4) On the day of Eid it is not permissible to perform ishraaq or any other nafl Salaat before the Eid Salaat whether in the Eidgah or at home or anywhere else. Ishraaq should be performed at home, not in the Eidgah, after the Eid Salaat.

5) It is not permissible to perform any Nafl Salaat in the Eidgah throughout the day of Eid.

The Musallah-Eidgah

The Musallah or Eidgah is an open field on the outskirts of the town or city where the Eid Salaat is performed. The practice of the Musallah is Sunnatul Muakkadah. It is sinful to want only abandon this Sunnat practice. Abandonment of a Sunnatul Muakkadah practice is Fisq (flagrant violation of the Shari’ah).

The Musallah need not be Waqf ground. Any open land on the outskirts where the buildings cometo an end, will be a Shar’i Musallah if the Eid Salaatis performed there. Open fields in built up areas, with buildings surrounding, are not proper Shar’i Eidgahs. In some places sports fields or school grounds are used for Eid Salaat. While the Salaat performed on such land is valid the Sunnatul Muakkadah requirement of the Musallah is not discharged.

Sports field

A sports field or a school playground inside a city or built-up area is not a Musallah because it is not land located on the outskirts of the town/city. The discussion in this booklet pertains to thevalidity of a Musallah, not the validity of the Eid Salaat. While the Eid Salaat will be valid if performed anywhere, the Shar’i requirement of the Eidgah is not discharged by performing the Eid Salaat on such a sports field or school playground for the simple reason that such ground is not a valid Shar’i Musallah.

The Fadhielat (virtue) of the Musallah is not acquired by performing the Eid Salaat on a sports field or a school playground which is located within the built up area.

The books of the Shari’ah explain clearly that a Musallah is located on the outskirts. This has been the practice of the Ummah since the time of Rasulullah (Sallallahu Alayhi wasallam). There is absolutely no reason now in this belated century to diverge from that Mubaarak Sunnah of Nabi-e-Kareem (Sallallahu Alayhi wasallam) and the Salf-e-Saaliheen.

Those who perform Eid Salaat on the sports fields should not labour under the notion that they are fulfilling the Sunnah of Rasulullah (Sallallahu Alayhi wasallam). In fact, in having established sports fields as Eidgahs, the actual Sunnah practice has been displaced. Far from receiving the Sunnah, the sponsors of this type of assumed Eidgah are guilty of destroying the Sunnah. By propagating the idea of a sports field being, adequate for a Musallah, the ordinary Muslims are misled to believe that the Sunnah requirement is being upheld at the sports fields.

Sports fields or the Musjid

Where the Muslim community has failed in its duty of establishing Salaat in an Eidgah, the Eid Salaat should be performed in the Musaajid, not on the sports fields of the Kuffaar nor on the playgrounds of the Kuffaar schools nor on any vacant land in the built-up area surrounded by buildings. Such grounds do not have a greater Fadhielat than the Musaajid. Undoubtedly in terms of the Shari’ah, the Musaajid are the holiest grounds on earth. However, on account of the permanent practice of Rasulullah ( Sallallahu Alayhi wasallam), the Musallah is adopted for the Eid
Salaat despite the greater excellence of the Musaajid. The same significance cannot be accorded to the grounds which are not proper Shari Musallah. Opinion cannot be utilized to confer the Fadhielat of the Eidgah to a place which is not an Eidgah.

It is unreasonable to assert that a sports field of the Kuffaar has greater significance than a Musjid. On these sports fields of the Kuffaar a variety of Kabeerah sins are perpetrated.

Among these evils is the intermingling of sexes with various degrees of zina acts, consumption of liquor, evil displays such as drum majorettes, rags, Kuffaar sports, etc. are organized on these fields.

These fields are places of divine Ghadhab (wrath). How can Maghdhoob alayh places have greater significance than the Musaajid of Allah Ta’ala? These sports fields are established for haraam. They are used exclusively for haraam. How then can Muslims seek to confer sanctity reverence to such evil places by performing the Eid Salaat thereon?

Deceive

If Muslims wantonly refuse to establish the Eidgah, they should not deceive themselves into believing that they are executing the demand of the Shari’ah by performing Eid Salaat on a sports field or a playground. When they refuse to honour the Shari’ah’s command for the Musallah, then rather let them perform Eid Salaat in the Musaajid.

Baseless Arguments

Several baseless arguments are tendered for the misconceived idea of sports fields being adequate Musallahs.

1. It is contended that in some big cities vacant land on the outskirts of the cities is not available, hence and Eidgah cannot be established there. This is incorrect. Firstly, it is false to make such a claim. Every town or city has ample vacant lands on the outskirts where the Eid Salaat may be performed. Secondly, the land need not be Waqf nor is it necessary to be owned by Muslims. Municipal grounds may be used. Thirdly, the establishment of a Musallah does not mean that the ground should be used exclusively for Eid Salaat. The venue may be shifted from year to year if necessary. Plenty vacant land for this purpose is available on the outskirts of all towns and cities.

2. It is argued that in very big cities it is difficult for the people to go to the boundaries of the town/city for the purpose of the Eid Salaat. This argument too has to be dismissed as baseless. In large cities, people commute great distances twice a day to go to work and to return home. Daily they travel 30, 40, 50 and even up to 100 kilometers. They accomplish this daily, without fail, whether it hails, snows, rains or whether it is hot or cold and whether they are healthy or sick. For the sake of their daily bread, they undertake great difficulties, travelling great distances twice a day, but they are not prepared to travel to the Eidgah twice a year to gain the pleasure of Allah Ta’ala.

The truth is that the overwhelming majority of the community will be too willing to attend the Eidgah if those in charge of the affairs become more dedicated Muslims and become more concerned with the Sunnah. If they show greater concern for the Deen and establish a proper Shar’i Eidgah, the rank and file will attend for the Eid Salaat. But, because the leadership is unconcerned about the revivication of the Sunnah, the masses are being deprived of the Sunnah of the Eidgah. These arguments are presented to cover up for the apathy of those who are not interested in establishing the Eidgah. Muslims can make their way to the Eidgah twice a year in the same way as they make their way to work twice a day.

Assuming that there are genuinely those who are just not able to go to the Eidgah, then for the sick, the weak and those who cannot make their way to the Eidgah, the Musjid will serve their purpose. This too has been the practice from the earliest days of Islam. Although the community performed the Eid Salaat at the Eidgah, some Musaajid would be operative to cater for the weak, sick, infirm and aged. But for the sake of a few weak ones, it is not permissible to abandon the Sunnatul Muakkadah practice of the Musallah. If a few cannot attend Jumuah, it does not justify the entire community performing Zuhr.

Difficulty

Privately owned vehicles and public transport are available in abundance. The argument of distance is therefore self-deception. The argument of difficulty is the flimsiest and not worthy of consideration in our context. While this purported difficulty is non-existent in the South African context, it may have validity in India, hence some venerable Muftis have presented the argument of the difficulty of travelling distances to the Eidgah. The situation in India differs vastly from the South African situation. The huge crowds in the streets and on the railway stations transform these places into josting scenes of pushing, chaos and tumult when the trains pull into the stations. The extent of and chaos is unbelievable and beyond description. There is real hardships on the trains which are the main means of public transport. But, inspite of this real difficulty and utter chaos and confusion, people commute daily twice to work and back home. They undergo all these hardships for their daily bread, but are not prepared to undergo similar or the same hardship for their Deen and Imaan only twice a year. The nafs and shaitaan present a variety of baseless excuses to deter Muslims from the Sunnah of Rasulullah (Sallallahu Alayhi wasallam). Anyhow, we can still uphold the difficulty argument in relation to India, but never to South Africa.

Boundaries

The claim that the city boundaries are at a great distance is not valid. This cannot be cited as a valid reason for abandoning the Musallah. For the purposes of establishing a Musallah there is no need to consider the municipal boundary

The Shari’ah simplifies this issue by defining the boundaries to be the place where the ‘abaadi (settlement or the buildings end). The Fina-e-misr (the vacant land of the city) in this context refers to vacant land at the end of the abaadi. Every suburb can be treated as a separate settlement if needs be or adjoining suburbs could arrange a common Eidgah at one of the vacant sites at the end of the abaadi of any particular suburb. Thus, in a place like Johannesburg, there is no need to travel 100km to the end of the municipal boundaries for the Eid Salaat. Different suburbs can have their own Eidgahs if they find it too difficult to have one Eidgah for the entire Johannesburg.

Consider the suburb of lenasia. The overwhelming majority commutes daily great distances to Johannesburg central and other nearby towns where they work. But, for the Eidgah, a venue in walking distance can be established. At the end of Lenasia on different sides, much vacant land is available for the Eid Salaat. This argument of the boundary being at a great distance is therefore fallacious.

In order to extract a fatwa to conform to Fictitious desires, people tend to feed fictitious information to senior Muftis abroad. On the basis of misinformation a fatwa is obtained to suit ones desires. We can safely say that we are more aware of the conditions in South Africa than our venerable Muftis abroad who have to rely on the information or misinformation fed to them by persons who are not really interested in reviving the Sunnah of Rasulullah (Sallallahu Alayhi wa sallam).

In this regard the fatwa’s of Hadhrat Mufti Nizaamuddeen Sahib and Hadhrat Mufti Paalanpuri Sahib are cited.

Virtues of the Musallah

The view that the same virtues of the Musallah are obtainable by performing the Eid Salaat on a sports field or university ground within the abaadi is not based on any Shar’i proof. It is an opinion which is not acceptable because it conflicts with the teaching and spirit of the Sunnah.

Firstly, the Sunnah commands that the Eidgah be on the outskirts while the sports is locatwd within the abaadi. Secondly, there is no valid reason for substantiating the Eidgah with a sports field located within the abaadi. All reasons tendered are baseless as explained earlier. Thirdly, these fields are used for undesirable haraam activities. Fourthly, the actual Sunnah of the true Musallah is displayed by establishing a venue inside the built up area. This is Bid’ah. People become accustomed to the notion that the sports field is an adequate Eidgah fulfilling the Sunnah requirement. The true Musallah is consequently obliterated from their minds. Thus, the practice of the Musallah will be killed off. Infact, it has already been killed off in many parts of the country.

Virtues

It is, therefore, incorrect to opine that the virtues of the Masnoon Eidgah are being attained from a place on which the Wrath of Allah Ta’ala settles. Thus, the opinion is in conflict with the teaching and spirit of the Sunnah.

The only alternative to the Eidgah is the Musjid. But, performing Eid Salaat unnecessarily in the Musjid is sinful.

It is essential that Muslims establish proper the Eidgahs to conform to the Sunnah in every town/city/suburb. This is not a mammoth task. Experience has proven that it is extremely simple. The only requirement is a vacant site on the outskirts of the abaadi which will be used for about an hour. Cleaning such a site does not require much time. After the Eid Salaat, there is no litter to clean up as some persons have contended. Only the carpets/ mats have to be rolled up and carried away.

May Allah Ta’ala grant us all good Hidaayat to understand the value of Rasulullah’s (Sallallahu Alayhi wasallam) Sunnah practices:

Nabi-e-Kareem (Sallallahu Alayhi wasallam) said: “Whoever adheres the value of my Sunnah at a time when my Ummah has become corrupt, will obtain the thawaab of a hundred Shuhadaa.”

Sadaqatul Fitr

Rasulullah (Sallallahu Alayhi wasallam) said: Fast remains suspended between heaven and earth until the Fitrah is paid.”
Once the Fitrah Sadaqah is paid, the Fasts proceed to their abode in the heavens for acceptance by Allah Ta’ala .

Rules of Sadaqatul fitr

1 . Sadaqatul fitr or Fitrah is waajib (compulsory) upon all Muslims – male, female and children who on the Day of Eid-ul-fitr are owners of the Nisaab of Zakaat. I.e. approximately the rand value of the current price of 19.6875 troy ounces or 612g of silver (Hanafi Mathhab). According to the Shaafi mathhab, Fitrah becomes obligatory, if one has sufficient food for one’s household for one day and one night (24 hours). Thus, if one is not the owner of the Zakaat Nisaab value, Fitrah will yet be compulsory according to the Shaafi Math-hab.

2 . According to the Hanafi Math- hab, the Fitrah becomes Waajib when the Day of Fitr dawns with the commencement of Fajr time. Therefore, if someone died before entry of Fajr on the day of Eid, Fitrah will not be paid out of his (the deceased’s) estate, since the Fitrah is not Waajib upon him. And, if a child is born before the rising of Fajr, Fitrah will be paid on his behalf. If the child is born after the entry of Fajr (on the day of Eid), Fitrah is not Waajib on his behalf.

3. According to the Shaafi Math-hab, Fitrah becomes incumbent with the commencement of the night of Eid-ul-fitr, i.e. the moment the sun sets on the last day of Ramadhaan. Thus, if someone dies after sunset on the last day of Ramadhaan (i.e. the first of Shawwaal) Fitrah shall be paid out of his estate. Fitrah will not be waajib upon a child born after sunset of the last day of Ramadhaan.

4. According to the Hanafi math-hab, the father has to pay the Fitrah on behalf of his minor children, i.e. those who have not yet attained the age of puberty.

5. According to the Hanafi Math-hab, it is not obligatory upon the husband to pay the Fitrah on behalf of his wife. If she is the owner of the Nisaab, she shall pay her own Fitrah.

6. According to the Shaafi Math-hab, it is obligatory upon the man to pay the Fitrah on behalf of his minor children as well as his wife.

7. If a minor is the owner of wealth to the amount of Nisaab, then payment of Fitrah on behalf of the minor could be made from his (minor’s) wealth. This is according to both Hanafi and Shaafi Math-hab.

8. The Fitrah should preferably be paid before the Eid Salaat.

9. It is not permissible to delay the Fitrah later than the day of Eid. However, if it was not paid on the day of Eid or before, the obligation remains and the Fitrah will have to be paid.

10. It is permissible to pay the Fitrah in advance at anytime during the month of Ramadhaan. This is according to both Hanafi and Shaafi math-hab. However according the Hanafi Math-hab, Fitrah could be paid even before Ramadhaan whereas according to the Shaafi Math-hab, payment of Fitrah before Ramadhaan is not valid.

11. Sadaqatul Fitr is Waajib upon all those who fasted as well as those who did not fast for some reason or the other. This is according to both Hanafi and Shaafi Math-hab.

12. Fitrah amount is the price of approximately 1.75kg flour according to the Hanafi Math-hab. According to the Shaafi Math-hab it is 3.5kg of Flour.

13. Instead of cash, Flour may be given.

14. Fitrah can only be paid to the “poor”. Those who are entitled to accept Zakaat.

15. Fitrah cannot be utilized for any charitable purpose other than the poor. Therefore, if Fitrah money are accumulated and then spent on some other charitable cause, the Fitrah obligation of the Fitrah payers will not be discharged.

The Nights of Eid

Rasulullah (Sallallahu Alayhi wasallam) said: “The heart of the person who remains awake (in Ibaadat) during the night of Eid-ul-Fitr and Eid-ul-Adhaa will not die on the day when the hearts will be dead, i.e the day of Qiyaamah”.

The Nights of both Eids i.e.the nights proceeding the days of Eid are auspicious occasions which should be observed with reverence and worship. Rasulullah (Sallallahu Alayhi wasallam) said that these are great occasions of Ibaadat and of gaining the proximity and special mercy of Allah Ta’ala. These holy night therefore should not be allowed to be passed in futility. Full advantage should be taken of these opportunities by offering obedience and Ibaadat unto Allah Ta’ala to the best of one’s ability. Istighfaar (seeking forgiveness for sins), Tilaawat (reciting theQur’aan), Nafl Salaat,Durood, etc should be profusely offered on these holy nights.

Amongst the reward which will be obtained for observing the sanctity of the glorious Eid nights, the greatest reward is the good news conveyed to us by Rasulullah (Sallallahu Alayhi wasallam) in the above mentioned Hadith, viz the heart will not be smitten with terror and fear on the Day of Qiyaamah when the upheavals of the day will be so fearsome that men will appear to be intoxicated.

Eid cards

Eid cards or the sending of Eid cards to friends and relatives is a custom which is widely observed by the Muslim community of today. For the guidance of Muslims it has become necessary to explain this practice of Eid cards in the light of the Shari’ah of Islam. According to the Shari’ah the custom of Eid cards is not permissible. There are several factors prohibiting this practice.

1. TASHAABBUH BIL KUFAAR:
The practice of Eid cards is in emulation of the Kuffaar customs of Christmas cards and the like. It has no association with Eid or any Islamic practice. Rasulullah (Sallallahu Alayhi wasallam) said: “whoever imitates a people becomes of them.”

2. WASTE
It is a wasteful practice. Large sums of money are wasted in the acquisition of fancy and expensive Eid cards which are disposed by receiving them. These cards are not treasured. Money which is a Ni’mat of Allah Ta’ala should be constructively spent in Allah’s path to aid the suffering servants of Allah Ta’ala. The Qur’aan Majeed criticizing the people of waste says: “do not waste. wasters are brothers of the shayaateen.”

3. DEFILEMENT OF THE QUR’AAN Verily the Qur’aanic verses are printed on many Eid cards which are generally discarded and thrown away. In this manner the sanctity of the Qur’aan Majeed is defiled.

Muslims should reflect before they indulge in any practice. The Shari’ah has fixed a small sum known as Sadaqatul Fitr for the benefit of the poor. But Muslims in their state of Gaflat (obliviousness) are uncaring for the poor, hence they spend even more money on this wasteful haraam practice then what many spend on Sadaqatul Fitr.

If the intention is sincere and if there is a genuine desire to gain the pleasure of Allah Ta’ala then his bounties will not be wasted on upholding a Kuffaar custom. On the contrary the money be contributed to bring some relief to the destitute servants of Allah Ta’ala thereby should gaining the everlasting pleasure of our creator.

EID HANDSHAKING?

Rasulullah (sallalahu Alayhi wasallam) said: “Beware of innovations! Every innovation (Bid’ah) is deviation (from the straight path), and every deviation leads into the fire (of Jahannum).”

Musafahah or hand shaking is a meritorious and Sunnah act. However, to fabricate a custom, and to present it as if it is a Sunnah, is Bid’ah. Bid’ah (innovation) is evil. While hand shaking is a lawful Islamic practice, the custom of almost compulsory hand shaking on the Days of Eid after Eid Salaah is Bid’ah and not permissible. This was ever the practice of Rasulullah (sallalahu Alayhi wasallam) and his Sahaabah.

The following quotes from the Fuqaha of all Four Madh-habs, regarding women’s Haraam presence at the Eidgah, represent the view of the whole Ummah for 1400 years prior to these worst of ages, in which most of the minor signs prophecised by Rasulullah (sallallahu alayhi wasallama) have already manifested themselves, including the extreme abundance of Ulama who will have been influenced by foreign and deviant ideologies.

Anyone who is still in a desperate state of denial regarding the pervasive influence of Kufr ideologies such as modernism and feminism on this Ummah, need only to observe the undeniably stark contrast between the “official” ruling issued by the droves of feminist-influenced Ulama who dominate the “scholarly” scene today, and the 1400-year official ruling as represented by the quotes below:

We shall begin with Imam Ahmad ibn Hanbal who had memorized and understood only around a million Hadiths, including ALL the Hadiths pertaining to this issue, many of which he narrated in his own Musnad.

Imam Ahmad ibn Hanbal’s son narrates:

*“My father (i.e. Imam Ahmad ibn Hanbal) was asked regarding the emergence of women for the Eid prayers. He replied: “As for this age of ours, No. For indeed they (the women) are a fitnah.” [Ahkham-un-Nisaa of al-Khalaal]*

For support, Imam Ahmad ibn Hanbal (rahmatullahi alayhi) quotes, with an authentic chain, the following factual observation of one of the great students of the Sahabah (radhiyallahu anhum), Hadhrat Matar al-Warraq (d. 129) (rahmatullahi alayh), which demonstrates that the prohibition had already been initiated by none other than the Sahabah (radhiyallahu anhum):

*“Indeed the women used to come to the same gathering as men’s. However, as for now (i.e. in the presence of the Sahabah (radhiyallahu anhum)), verily, a single finger from the fingers of a woman casts (a man) into fitnah (i.e. stirs lust/temptation).” [Ahkaam-un-Nisaa]*

Here is the ruling of the greatest of the Fuqaha after the Sahabah (radhiyallahu anhum), Imam Abu Hanifah, along with his two major students:

*“What is your opinion on women, is it binding on them to come out for the two Eids?” [Abu Hanifah, Abu Yusuf and Muhammad] said: “There used to be concession (rukhsa) for them in that. But today, I consider that FORBIDDEN for them.” [al-Asl]*

The Shafi’i Faqeeh, Allamah Ibn Hajar al-Haythami states that only a Ghabi (stupid moron) enslaved to his desires will fail to understand the reasons for the prohibition that was initiated by none other than the Sahabah (radhiyallahu anhum):

*“There is CONSENSUS (Ijma’) on the prohibition of women going to the Masjid, Eid Salaat and visiting the graves in view of the absence of the conditions of permissibility which had existed during the age of the Nabi (sallallahu alayhi wasallam)….Only a Ghabi (stupid moron) following his lowly (nafsaani) desires will not accept this..”*

The famous Maliki authority, Khaleel al-Jundi (d. 767) states:

*”What is stipulated in this era of ours is Prohibition, and this is proven by Aisha’s famous statement…” (al-Tawdih)*

The renowned Hanafi jurist, Imam Badr al-Din al-Ayni states:

*“Know that this (initial permissibility) was for that age (i.e. the age of Rasulullah – sallallahu alayhi wasallam) when there was no corruption relating to them (women) as prevails in this age, hence Aishah (radhiyallahu anha) said: ‘If Rasulullah (sallallahu alayhi wasallam) had to see what the women have introduced, then most certainly he would have forbidden them from the Masjids just as the women of Bani Israaeel were forbidden.’ Thus, if the situation had already changed during the age of Aishah (radhiyallahu anhu) to compel her to make this statement, then what shall we say about this age (i.e. 8th century AH – 600 years ago) when fasaad (corruption) has become prevalent, and disobedience has overtaken both the young and the old? We supplicate for forgiveness and taufeeq.” [Umdatul Qari]*

Imam al-Kasani (d. 587) is amongst the many Fuqaha who have transmitted Hadhrat Umar’s initiation of the prohibition – based on the reason which Hadhrat Aisha (radhiyallahu anhum) stated i.e. the failure of women to meet the pre-conditions for permission which Rasulullah (sallallahu alayhi wasallam) himself set:

*“Women are not allowed to attend Salaat with Jamaa’at — the proof is in that narration of Hadhrat ‘Umar (radhiyallaahu ‘anhu) wherein he prohibited women from emerging from their homes. The prohibition was for the reason that their emergence is a cause of Fitnah — and Fitnah is Haraam — therefore whatever leads to Fitnah also becomes Haraam.” (Bada’i Sanaa’i)*

The following ruling of Fakhrul Islam al-Bazdawi (d. 482) has been re-iterated by REAL Fuqaha for nearly a thousand years, until these worst of ages in which there exists an abundance of FAKE “Fuqaha”:

*“The Fatwa today is on the impermissibility of women attending ALL prayers because of the pervasiveness of corruption. Since it is impermissible for them to attend the Masjid for prayer, there is all the more reason for it to be impermissible for them to attend gatherings of knowledge…”*

The Shaafi’ authority, Shaikh Sulaiman Bujairmi states:

*“Today the Fatwa is on total prohibition in all Salaats. This includes Jumuah, Eid, Istisqaa’, and gatherings of lectures,..” (Tuhfatul Habeeb)*

The Maliki authority, Qadhi Iyadh (d. 544) states:

*”When they are prohibited from the Masjid, then to a greater extent they will be prohibited from attending other places.” (Mawahibul Jaleel)*

The Maliki authority, Ibnul Hajj (d. 737) states:

*“Aisha Radhiyallahu Anha said: ‘if Rasulullah Sallallahu Alayhi Wasallam were to see what the women had introduced after him, he would have prevented them from the Masjids just as the women of Bani Israaeel were prohibited’. And when the situation is like that, then such a ruling of prohibition will be applied. Thus, the prohibition of women (attending Masjids and other public places) is categorical in this era under all circumstances because in there emergence from their homes, there is fitnah which is not hidden.” (Al-Madkhal)*

Allamah Ibnul Attar states in his Musannaf:

* “It is only proper for a woman that she does not emerge from her home, but remains glued to the innermost recess of the home. Verily, her whole body is Aurah. It is Waajib to conceal the Aurah. Regarding women’s emergence in the darkness to go to the Masjid, this was in the absence of harm and mischief, as was the case during the age of the Nabi (sallallahu alayhi wasallam), and the age of certain Sahaabah. Thereafter, emergence was prohibited because of the fitnah which women had introduced.”*

Allamah Bukhari (616) states:

*“There is no concession for women to attend any Salaah whatsoever….Our companions have taken proof from Hazrat Umar Radhiyallahu Anhu’s prohibition of women emerging from their homes based on the fitnah which he had observed.” (Muheetul Burhaani)*

Hazrat Ibn Mas’ud (radhiyallahu anhu) was amongst the greatest Jurist from the Sahabah, and the most learned of the Qur’an according to Rasulullah (sallallahu alayhi wasallam). The following incident authentically related from him, is further proof that it was none other than the Sahabah (radhiyallahu anhum) who had initiated this prohibition, based on the failure of women to meet the pre-conditions set by Rasulullah (sallallahu alayhi wasallam) himself, even during the blessed era of the Sahabah (radhiyallahu anhum):

*“I saw Ibn Mas’ud throw small pebbles at women expelling them from the masjid on the Day of Jumu’ah.” [Musannaf Abi Shayba – Saheeh]*

In another version of this narration it states that Hadhrat Ibn Mas’ud (radhiyallahu anhu) would call out while throwing the small pebbles:

*“Your Salah in your houses is better!”*

After describing what the women of Bani Israeel introduced which resulted in their expulsion from the Masjid, Hadhat Ibn Mas’ud (radhiyallahu anhu) issues the following explicit command to the Sahabah (radhiyallahu anhum) and Tabi’een of his era:

*“Keep them out from where Allah had expelled them from.” [Tabarani – Saheeh]*

Regarding Rasulullah’s (sallallahu alayhi wasallam) explicit declaration that the woman is Aurah (to be concealed in entirety), the first and primary level of concealment is confinement to the home. Hence, in an authentic (Saheeh) variant of the same Hadith found in the Musannaf of Abi Shayba, Hazrat Ibn Mas’ood (radhiyallahu anhu) issues the following emphatic command:

*“Keep the women confined (احبسوا) to the home, for indeed the woman is Aurah (must be concealed in entirety). Verily, when a woman emerges from her home, shaytaan surreptitiously pursues her and says to her: “You will not pass by any [man] except that he will be attracted to you.”*

*“Women have no share in emerging (from their homes) except in emergencies (i.e. genuine needs defined and explained by the Fuqaha)” (Tabaraani — Mu’jamul Kabeer)*

Other authentic narrations found in reliable Hadith collections state that a woman merely staying firmly within her home accrues for her the same reward men can ONLY acquire by fighting Jihaad in the battlefield! For example, it is narrated in Musnad al-Bazzaar:

*On the authority of Anas (radiyallahu ‘anhu): The women came to the Messenger of Allah (sallallahu ‘alayhi wasallam) and said: “O Messenger of Allah, the men have taken [all] virtue and Jihad in Fee Sabeelillah (in the Path of Allah), so what action is there for us by which we [too] can acquire the [reward of the] action of the Mujahideen in the Path of Allah.” The Messenger of Allah (sallallahu ‘alayhi wasallam) replied: “Whoever stays” – or a word similar to it – “from amongst you in her house, she [too] will acquire the [reward of the] action of the Mujahideen in the Path of Allah.”*

Hence, Ibn Khuzaimah, one of the very early Shafi’i authorities, states that ONLY ulterior motives can be the cause of a woman’s abandonment of the greatest reward and Pleasure of Allah that can be easily acquired in the comfort of her own home, in favour of her sinful transgression of the clear-cut 1400 year ruling of the Shariah:

*”The Salaat of a woman in her home is superior to her Salaat in the Musjid of Rasulullah (sallallahu alayhi wasallam)…. Now when her Salaat at home is superior, then it is either pride or show which brings her out of her home (to go to the Musjid), and this is Haraam.” [Fataawa Kubra of Ibn Hajar al-Haythami]*

PLEASE FORWARD AND PROPAGATE THE HAQQ NO MATTER HOW BITTER, UNPALATABLE AND GHAREEB (LONE, STRANGE, FORLORN) IT BECOMES.

There is some unneeded, superfluous difference of opinion regarding the Sadqah Fitr amount. One Molvi Sahib stating his opinion says:

“One of the purposes of Sadaqatul Fitra is that the less fortunate be enabled to enjoy some of the same benefits of Eid as their more entitled Muslim brethren.”

The Molvi Sahib has misunderstood the objective of Sadqah Fitr. Primarily, Sadqah Fitr consists of a measure of the staple food of the poor. Thus, the Shariah has explicitly ordered that Sadqah Fitr be primarily paid with grain – wheat, rice, or dates and the like.

Sadqah Fitr is not to provide a sumptuous meal of meat, pies, samoosas, biryaani, cakes, deserts, etc. This is not the objective of Sadqah Fitr. The Maqsad is to ensure that every poor Muslim has sufficient food on the Day of Eid. The fact that it is permissible to distribute one Sadqah Fitr amount to more than one Faqeer adequately nullifies the contention of the Molvi Sahib.

The Shariah has stipulated one Sa’ (a measure of approximately 3.5 kilograms) of grain (Shaafis) or half a Sa’ (Hanafis) as the Sadqah Fitr amount. This is a Mansoos Alayh Hukm. This measure has been explicitly confirmed by all the Math-habs and it has been in operation in the Ummah since the age of Rasulullah (Sallallahu alayhi wasallam). As far as we are aware, it is only in South Africa where some Molvis have differed with this 14 century Ijmaa’i law of the Shariah. It is indeed most audacious to venture an opinion which conflicts with a law on which there has been Consensus of the entire Ummah for more than fourteen centuries.

The insistence on giving only specific grain, not flour, not bread, not money, etc. as Sadqah Fitr is remarkable in the Hambali and Shaafi’ Math-habs. The Sadqah is not discharged if cash or biryaani or rice or meat or samoosas or any other type of food is given even if the monetary value is in excess of any value/amount suggested by the Molvi dissenters who have broken from the Ijmaa’ of the Ummah.

The Molvi Sahib avers: “The amount touted this year is the lowly sum of R22. How can this figure be justified, especially when comparing it against our laden tables on Eid day?”

The Molvi Sahib has missed the bus. He is way off the Shar’i track. This erroneous conclusion is the product of his primary erroneous premiss which has been rebutted above. Comparison with the laden tables of the wealthy is not the standard for calculating Sadqah Fitr. The Shariah does not debar anyone from contributing such funds to the poor which could procure for them the sumptuous, albeit physically and spiritually ruinous dishes which Muslims devour nowadays. People are free to give voluntary Sadqah in any amount they desire. But to tamper with the laws of the Shariah is neither permissible nor acceptable. In the attempt to provide luxury food items, it is highly improper to seek a re-interpretation of the fourteen century law. Rather, the Molvi Sahib should encourage and exhort Muslims to open up their hearts and to contribute Sadqah generously.

If people contribute even a small percentage of the huge amounts which they squander in unnecessary luxuries, haraam functions, etc., then there will be ample funds available to feed the poor with the type of sumptuous dishes mentioned by the Molvi Sahib. To say the least, it is indeed peculiar to seek a re-interpretation of a law of the Shariah cast in rock. It is essential to remember that the objective of Sadqah Fitr is not biryaani, samoosas, pies, carrion chickens and the mounds of processed flotsam ‘foods’ with which Muslims are destroying themselves physically and spiritually. The Shariah has selected for the poor their staple diet which is best for their general health.

The Molvi Sahib, campaigning for a change to the Shariah’s ruling, cries: “I appeal to all Muslim brothers and sisters to do some introspection – per portion of what your Eid meals cost.” The Molvi Sahib has calculated that for their ‘huge breakfasts, biryani, braais and suppers” it costs about R100 per person, hence this is his criterion for determining the Waajib Sadqah Fitr.

Payment of Sadqah Fitr is Waajib. Non-payment is sinful, and the fasts of Ramadhaan are suspended between the earth and heavens as long as the Fitrah remains unpaid. Now if someone does not pay R100, will he be sinful? Will he be perpetrating a major sin, the consequence of which is Hell-Fire? If the answer is no, then the imposition of R100 is a stupid futility. If the answer is yes, then we ask: Did the Molvi Sahib receive Wahi to fix this amount? Has he solid Shar’i substantiation to impose his R100 as a Waajib obligation on the Ummah? It is quite obvious that the R100 is the Molvi’s personal opinion unbacked by any Shar’i daleel.

Furthermore, the Molvi’s determination is in flagrant conflict with the Shariah’s ruling of one or half Sa’ of grain. The biryani and braai aspects play absolutely no role in the determination of Sadqah Fitr. The criterion is the measurement and the staple food of the Fuqara in particular. The measurement is the Sa’, and the staple food is generally wheat or rice, etc. Any conflicting view is to tamper with the Shariah.

In our environment, there are hardly any Fuqara who qualify for Sadqah Fitr. While there are many who qualify to accept Zakaat, there are almost none for Sadqah Fitr. Genuine Fuqara and Masaakeen are in other lands where a single Fitrah amount is greatly appreciated and where it can feed a family for the day with their staple food. Even the ‘poor’ here own cell phones for savouring pornography. The R22 Fitrah will suffice for a couple of cell phone cards. The ‘poor’ here are not in need of staple food for which R22 is more than adequate. Yes, it is not adequate for haraam braais and carrion chickens, but such issues are unrelated to Sadqah Fitr.

The Molvi’s mention of the ‘Pleasure of Allah’ in the context of Sadqah Fitr is misplaced. Muslims are always encouraged to spend on the poor generously. This is not reliant on Sadqah Fitr nor restricted to the Day of Eid. There is absolutely no need to tamper with the Sadqah Fitr law for exhorting people to be kind, generous and helpful to the poor and destitute. Such kindness is Waajib all year round and is unrelated to Sadqah Fitr.

Unthinkingly, the Molvi Sahib says: “For anyone objecting to this (i.e. to the R100 fitrah opined by the Molvi Sahib), there is also a mention in the Hadith about one Sa’a of dates (approximately 2 kilograms). How much is that today?”

If the Molvi Sahib had applied his mind, he would not have made this futile observation. The Sa’ of dates is, firstly, optional. The Ahaadith allow several options. Payment of Fitrah is not fixed with dates or wheat or barley, etc. It is the staple food of a community. Secondly, dates for South African Muslims, including the very poor, is not a food consumed to fill the stomach. It is not their staple food. In fact, even in Arabia, it is no longer the staple food. Thirdly, there is no Shar’i obligation to compute the Sadqah Fitr amount with the dates yardstick. The criterion is the staple food of a people.

In South Africa, during every Ramadhaan, tons of dates are distributed to the poor, apart from Sadqatul Fitr. Half a kilogram is not used by most people over an entire month. Towards the middle of Ramadhaan, we hand boxes of dates to brothers to seek out takers. While people will devour many kilograms of halaalized diseased carrion chickens, they consume dates frugally in South Africa. It is, therefore, not a standard for the calculation of Sadqah Fitr.

A campaign to encourage Muslims to contribute money for the needs of the poor is always welcome and an act of great merit. But the basis for such campaigns should not be mutilation of the Shariah’s ahkaam by self-opinion and baseless interpretation stemming from fancy and whim. Today the desire is to tamper with the Shariah’s stipulated Fitrah amount. Tomorrow this satanic re-interpretation will be extended to Zakaat. Instead of 2.5%, some Molvi Sahib will suggest that it should be 5%.

Let us now see what the Fuqaha of Islam say regarding Sadqah Fitr.

“Regarding that which is Waajib: The Waajib amount is half Sa’ of wheat or one Sa’ barley or one Sa’ of dates according to us (i.e. the Hanafis).” Ash-Shaafi said: One Sa’ of wheat…….The flour of wheat and barley is the same according to us (Ahnaaf).” [Badaaius Sanaa’]

If the Sadqah is paid with raisins, the ruling according to the Ahnaaf vacillates between a Sa’ and half a Sa’. The reasoning underlying the half Sa’ of raisins, is:

“The price of raisins is normally more than the price of wheat, hence half Sa’ raisins suffices……..It is possible to reconcile the two different views (Imaam Abu Hanifah’s view and the view of Saahibain regarding raisins) by means of determining the Waajib amount on the basis of the price. During the era of Imaam Abu Hanifah the price (of raisins) was the same as that of wheat, and during the time of Saahibain the price was as the price of barley and dates.” [Badaaius Sanaai’]

The wheat standard adopted by our Fuqaha is most significant in understanding the wisdom underlying the obligation of Sadqah Fitrah. In terms of value, a Sa’ of raisins was higher than the value of a Sa’ of wheat. Despite payment of Fitrah being of greater merit in terms of money than grain according to the Ahnaaf, and despite the value of a Sa’ of raisins being having a higher monetary value, our Fuqaha reduced the quantity to the equivalent of the value of wheat. Although it would have been in the interests of the Fuqara to have retained a Sa’ for raisins, this principle of Anfa’lil fuqara (That which is more beneficial for the Fuqara), which is utilized for calculating the Zakaat Nisaab, has been discarded for determining Sadqah Fitr. It is thus clear that the standard is the staple food of a community and the Sa’ measure.

The Shaafi’ Math-hab has an even narrower and more rigid concept of Sadqah Fitr.

“That which is Waajib is a Sa’ according to the Sa’ of Rasulullah (Sallallahu alayhi wasallam) because of the Hadith of Ibn Umar (Radhiyallahu anhu)……….Abul Abbaas and Abu Ishaaq said that it is incumbent with the staple food of a community….. If in a city there is no specific staple food, then it (Sadqah Fitr) shall be paid with the staple food of the nearest city. …..

Our Ashaab (i.e. the Shaafi’ Fuqaha) say that the condition (for the discharge of) of Sadqah Fitr by means of the staple foods (of communities) is that it should be (such products) in which Ushri is Waajib. Therefore anything besides this will not be valid……. Al-Maawardi said that similarly (i.e. will not suffice for Sadqah Fitr) fish and eggs even if these are the staple food of some islanders. In this there is no difference of opinion.

With regard to meat (as Sadqah Fitr), the correct view is that As-Shaafi’ has stated explicitly thereon and the Ashaab in all narrations have emphatically said that it is not permissible…….. Similarly, even if the staple food) of some community is fruit on which there is no Ushri such as figs, etc., then this will not suffice (for Sadqah Fitr).

Ash-Shaafi’ and the Ashaab said that flour and saweeq (barley cereal) will not suffice just as the value (monetary value) will not suffice.” [Kitaabul Majmoo’]

The above is a very brief summary of the Shaafi’ viewpoint. There is considerable elaboration and differences regarding the details of Sadqah Fitr in the Shaafi’ Math-hab. However, the differences all pertain to the ‘staple’ food and the measure of the Sa’. But the staple food and the Sa’ are the two fundamentals of Sadqah Fitr.

In terms of the Hambali Math-hab too, the criterion is the Sa’ and the staple food.

“(It is) the Sa’ according to the Sa’ of Nabi (Sallallahu alayhi wasallam). One Sa’ is Waajib for every person….

Sadaqatul Fitr is discharged by means of the dominant staple food of the city….It is (also) fulfilled by means of every type of grain which is the staple food when the mansoos alay types are not available (i.e. wheat, barley, dates, etc. mentioned by Rasulullah – Sallallahu alayhi wasallam). From this it is apparent that (other items) besides this, is not sufficient, e.g. meat and milk (do not suffice for Sadqah Fitr).

If one is able to give dates or raisins or wheat or barley or iqat (a kind of cheese), and he gives something else besides (any of these mansoos alay items), then it will not suffice (for the discharge of Sadqah Fitr) according to the Zaahir Mathhab. Diverson from these kinds (mentioned in the Hadith) is not permissible when one has the ability to (discharge the Sadqah) with it regardless of the ma’dool ilayh (the other item) being the staple food or not……..

Maalik said that it should be paid with the dominant staple food of the city, and Ash-Shaafi’ said that any staple food which is dominant for a person….

It is permissible to pay (Sadqah Fitr) with flour and saweeq (a cereal of barley). Maalik and Shaafi’ said that it is not permissible with these two items……………….

It is not permissible to pay Sadqah Fitr with bread, hareesah (a biryani kind of dish), kaboola (oats) and their like (such as the Molvi’s biryaani, braai, pies, carrion chickens, etc.) because it (Sadqah Fitr) is paid by means of measure (i.e. the Sa’) and items which are not perishable. Nor can it be paid with vinegar and dabs (molasses) because these are not staple foods.

Imaam Ahmad said (regarding paying Sadqah Fitr with money): “I fear that it will not suffice because it is in conflict with the Sunnah of Rasulullah (Sallallahu alayhi wasallam). ……Maalik and Shaafi’ held the same view.” [Al-Mughni – Ibn Qudaamah]

There is likewise difference of opinion on the details of staple food, nevertheless, the criterion according to the Hambali Math-hab is also Sa’ and staple food, not biryaani, braai meat and carrion chickens which has become a kind of ‘staple food’ for the Molvis of this era.

According to the Maaliki Math-hab, the fundamentals are the same, namely, Sa’ and the staple food.

“The dominant staple food from wheat, barley, rice, corn, dates, raisins, and cheese, is Waajib………. Paying (the Sadqah Fitr) with that which is not the dominant staple food is not valid except if it is of a superior kind, for example if the staple food is barley, and they pay with wheat, it will suffice.” [Al-Mathaahibul Ar-ba’ah]

It will be clear from the aforementioned citations that according to all four Math-habs, the determinants for Sadqah Fitr are the Sa’ and the staple food of a community. In all the Math-habs, the differences centre around these two essential requisites. This has been the position of the Shariah since the time of Rasulullah (Sallallahu alayhi wasallam). It is only in our time that some Molvis lacking in proper understanding, are advocating a new carrion standard which is in total conflict with the Ijma’ (Consensus) of the Ummah.

While promoting and propagating generosity for the Fuqara are most welcome, this should not be at the expense of interfering with the ahkaam of the Shariah.

Some rules of Sadaqah fitr

1. Sadaqatul fitr or Fitrah is waajib (compulsory) upon all Muslims- male, female and children who on the Day of Eid-ul-fitr are owners of the Nisaab of Zakaat. I.e. approximately the rand value of the current price of 19.6875 troy ounces or 612g of silver (Hanafi Math-hab). According to the Shaafi math-hab, Fitrah becomes obligatory, if one has sufficient food for one’s household for one day and one night (24 hours). Thus, if one is not the owner of the Zakaat Nisaab value, Fitrah will yet be compulsory according to the Shaafi Math-hab.

2. According to the Hanafi Math-hab, the Fitrah becomes Waajib when the Day of Fitr dawns with the commencement of Fajr time. Therefore, if someone died before entry of Fajr on the day of Eid, Fitrah will not be paid out of his (the deceased’s) estate, since the Fitrah is not Waajib upon him. And, if a child is born before the rising of Fajr, Fitrah will be paid on his behalf. If the child is born after the entry of Fajr (on the day of Eid), Fitrah is not Waajib on his behalf.

3. According to the Shaafi Math-hab, Fitrah becomes incumbent with the commencement of the night of Eidul-fitr, i.e. the moment the sun sets on the last day of Ramadhaan. Thus, if someone dies after sunset on the last day of Ramadhaan (i.e. the first of Shawwaal) Fitrah shall be paid out of his estate. Fitrah will not be waajib upon a child born after sunset of the last day of Ramadhaan.

4. According to the Hanafi math-hab, the father has to pay the Fitrah on behalf of his minor children, i.e. those who have not yet attained the age of puberty.

5. According to the Hanafi Math-hab, it is not obligatory upon the husband to pay the Fitrah on behalf of his wife. If she is the owner of the Nisaab, she shall pay her own Fitrah.

6. According to the Shaafi Math-hab, it is obligatory upon the man to pay the Fitrah on behalf of his minor children as well as his wife.

7. If a minor is the owner of wealth to the amount of Nisaab, then payment of Fitrah on behalf of the minor could be made from his (minor’s) wealth. This is according to both Hanafi and Shaafi Math-hab.

8. The Fitrah should preferably be paid before the Eid Salaat.

9. It is not permissible to delay the Fitrah later than the day of Eid. However, if it was not paid on the day of Eid or before, the obligation remains and the Fitrah will have to be paid.

10. It is permissible to pay the Fitrah in advance at anytime during the month of Ramadhaan. This is according to both Hanafi and Shaafi math-hab. However according the Hanafi Math-hab, Fitrah could be paid even before Ramadhaan whereas according to the Shaafi Math-hab, payment of Fitrah before Ramadhaan is not valid.

11. Sadaqatul Fitr is Waajib upon all those who fasted as well as those who did not fast for some reason or the other. This is according to both Hanafi and Shaafi Math-hab.

12. Fitrah amount is the price of approximately 1.75kg flour according to the Hanafi Math-hab. According to the Shaafi Math-hab it is 3.5kg of Flour.

13. Instead of cash, Flour may be given.

14. Fitrah can only be paid to the “poor”. Those who are entitled to accept Zakaat.

15. Fitrah cannot be utilized for any charitable purpose other than the poor. Therefore, if Fitrah money are accumulated and then spent on some other charitable cause, the Fitrah obligation of the Fitrah payers will not be discharged.